كَالجِهَادِlike jihadوَالأَمْرِand the commandبِالْمَعْرُوفِof what is goodوَالنَّهْيِand the prohibitionعَنْ الْمُنْكَرِ،of what is wrong,وَمَاand whatيَتْبَعُfollowsذَٰلِكَthat,,مِنْofإِمَارَةٍ،leadership,وَحُكْمٍ،and ruling,وَفَتْيًى،and fatwa,وَإِقْرَاءٍand recitationوَتَحديثٍand narrationوَغَيْرَand otherذَٰلِكَ،that,وَإِمَّاorأَنْtoيَجِبَbe obligatoryبِسَبَبِdue toحَقٍّthe rightلِلْآدَمِيِّينَof humansيَخْتَصُّspecificبِهِto himمِمَّنْfrom whomوَجَبَit is obligatoryلَهُ،for him,وَعَلَيْهِ،and upon him,وَقَدْand it mayيَسْقُطَbe removedبِإِسْقَاطِهِ.by its waiving.
Like jihad, the command of what is good and the prohibition of what is wrong, and what follows that such as leadership, ruling, fatwa, recitation, narration, and other things, or it must be due to a right of humans that is specific to the one to whom it is obligatory and upon him, and it may be removed by waiving it.
وَإِذَاAnd ifحَصَلَتْachievedالْمَصْلَحَةُthe interestأوorالإِبْراءُ،the acquittance,إِمَّاeitherبِإِبْرَائِهِby acquitting himوَإِمَّاorبِحُصُولِby obtainingالْمَصْلَحَةِ،the interest,فَحُقُوقُthe rightsالْعِبَادِof the servantsمِثْلَsuch asقَضَاءِfulfilling debtsالْدُّيُونِthe debtsوَرَدِّand the returnالْغَصُوبِof usurped propertyوَالْعَوَارِيِand loansوَالْوَدَائِعِand depositsوَالْإِنْصَافِand equityمِنَfromالْمَظَالِمِinjusticesمِنْofالْدِّمَاءِbloodوَالْأَمْوَالِand propertyوَالْأَعْرَاضِ،and honors,إِنَّمَاverilyهِيَthey areحُقُوقٌthe rightsالْآدَمِيِّينَ،of humans,وَإِذَاand ifأُبْرِئُواthey are acquittedمِنْهَاof themسَقَطَتْ.they are lifted.
And if the interest is achieved or the acquittance is obtained, either by acquitting him or by obtaining the interest, then the rights of the servants, such as fulfilling debts, returning usurped property, loans, deposits, and equity from injustices, of blood, property, and honor, verily they are the rights of humans, and if they are acquitted of them, they are lifted.
وَتَجِبُAnd it is obligatoryعَلَىuponشَخْصٍa personدُونَother thanشَخْصٍanother personفِيinحَالٍa situationدُونَother thanحَالٍ،the situation,لَمْit is notتَجِبْobligatoryعِبَادَةٌworshipمَحْضَةًpurelyلِلَّهِupon Allahعَلَىuponكُلِّeveryعَبْدٍservantقَادِرٍ،capable,وَلِهَذَاand for this reasonيَشْتَرِكُthey shareفِيهَاin itالْمُسْلِمُونَthe Muslimsوَالْيَهُودُand the Jewsوَالنَّصَارَىand the Christiansبِخِلَافِunlikeالْخَمْسَةِthe fiveفَإِنَّهَاfor theyمِنْare ofخَصَائِصِthe characteristicsالْمُسْلِمِينَ.of Muslims.
And it is obligatory upon a person other than another person in a situation other than a situation; worship purely for Allah is not obligatory upon every capable servant, and for this reason, Muslims, Jews, and Christians share in it, unlike the five, for they are of the characteristics of Muslims.
وَكَذَٰلِكَAnd likewiseمَاwhatيَجِبُis obligatoryمِنْofصِلَةِthe tiesالْأَرْحَامِ،of kinship,وَحُقُوقِand the rightsالزَّوْجَةِ،of the wife,وَالْأَوْلَادِ،and children,وَالْجِيرَانِ،and neighbors,وَالشُّرَكَاءِ،and partners,وَالفُقَرَاءِ،and the poor,وَمَاand whatيَجِبُis obligatoryمِنْofأَدَاءِfulfillingالشَّهَادَةِthe testimonyوَالفَتْيَاand fatwa,وَالقَضَاءِ،and judgment,وَالإِمَارَةِ،and leadership,وَالأَمْرِand commandبِالْمَعْرُوفِof what is goodوَالنَّهْيِand prohibitionعَنْ الْمُنْكَرِof what is wrongوَالجِهَادِ،and jihad,كُلُّallذَٰلِكَthatيَجِبُis obligatoryبِأَسْبَابٍdue to causesعَارِضَةٍthat ariseعَلَىonبَعْضِsomeالنَّاسِpeopleدُونَwithoutبَعْضٍsomeالْجَلَبِthe provisionمَنَافِعَof benefitsوَدَفْعِand the repulsionمَضَارِّof harmsلَوْifحَصَلَتْobtainedبِدُونِwithoutفِعْلِactionالْإِنْسَانِof manلَمْit would not beتَجِبْ،obligatory,فَمَاso whatكَانَwasمُشْتَرَكًاsharedفَهُوَisوَاجِبٌobligatoryعَلَىuponالكِفَايَةِ،the sufficiency,وَمَاand whatكَانَwasمُخْتَصًّاspecificفَإِنَّمَاonlyيَجِبُis obligatoryعَلَىuponزَيْدٍZeidدُونَwithoutعَمْرٍ،Amr,لَاnotيَشْتَرِكُshareالنَّاسُpeopleفِيinوُجُوبِthe obligationعَمَلٍof an actionبِعَيْنِهِof its kindعَلَىuponكُلِّ أَحَدٍeveryoneقَادِرٍcapableسِوَىbesidesالْخَمْسِ،the five,فَإِنَّforزَوْجَةَthe wifeزَيْدٍof Zeidوَأَقَارِبَهُand his relativesلَيْسَتْis notزَوْجَةَthe wifeعَمْرٍof Amrوَأَقَارِبَهُ،and his relatives,فَلَيْسَso it is notالْوَاجِبُthe obligationعَلَىuponهَذَا،this,مِثْلَlikeالْوَاجِبِthe obligationعَلَىuponهَذَاthisبِخِلَافِin contrast toرَمَضَانَ،Ramadan,الْبَيْتِ،the house,وَالصَّلَوَاتِ.and the prayers.
And likewise, what is obligatory of the ties of kinship, and the rights of the wife, and children, and neighbors, and partners, and the poor, and what is obligatory of fulfilling testimony and fatwa and judgment and leadership and the command of what is good and the prohibition of what is wrong and jihad, all that is obligatory due to causes that arise on some people without some, providing benefits and repelling harms, if obtained without the action of man would not be obligatory. So what was shared is obligatory upon sufficiency, and what was specific is only obligatory upon Zeid without Amr; people do not share the obligation of a certain action upon every capable person except the five, for the wife of Zeid and his relatives is not the wife of Amr and his relatives, so the obligation upon this is not like the obligation upon that, in contrast to Ramadan, the house, and the prayers.
وَصَوْمٍAnd fastingوَحَجٍّand pilgrimageالْخَمْسِ،the five,وَالزَّكَاةِ،and almsgiving,فَإِنَّforالزَّكَاةَalmsgivingوَإِنْand ifكَانَتْit isحَقًّاa rightمَالِيًّاfinancialفَإِنَّهَاfor it isوَاجِبَةٌobligatoryلِلَّهِ،to Allah,وَالأَصْنَافِand the categoriesالثَّمَانِيَةِthe eightمَصَارِفَهَا،its recipients,وَلِهَذَاand for this reasonوَجَبَit is obligatoryفِيَهَاin itالنِّيَّةُ،the intention,وَلَمْand it is notيَجُزَpermissibleأَنْtoيَفْعَلَهَاperform itالْغَيْرُothersعَنْهُfor himبِلَاwithoutإِذْنِهِ،his permission,وَلَمْand it is notتُطْلَبْrequiredمِنَfromالْكُفَّارِthe disbelieversوَحُقُوقِand rightsالْعِبَادِof the servantsلَاnotيُشْتَرَطُconditionalلَهَاfor itالنِّيَّةُ،the intention,وَلَوْand ifأَدَّاهَاfulfilled by itغَيْرُهُsomeone elseعَنْهُfor himبِغَيْرِwithoutإِذْنِهِhis permissionبِرَأْتhe is acquittedذِمَّتَهُfrom his burdenوَيُطَالَبُand he is requiredبِهَاfor itالْكُفَّارُ،the disbelievers,وَمَاand whatيَجِبُis obligatoryحَقًّاa rightاللَّهُof Allahتَعَالَىthe Exaltedكَالْكَفَّارَاتِlike expiationsهُوَit isبِسَبَبِdue toمِنَfromالْعَبْدِthe servantوَفِيَهَاand in itشُوبٌthere is a mixtureالْعُقُوبَاتِof punishmentsفَإِنَّfor verilyالْوَاجِبَاتِthe obligatoryلِلَّهِto Allahثَلاثَةٌthreeأَنْوَاعٌ :types:عِبَادَةٌpure worshipمَحْضَةٌpurelyكَالصَّلَوَاتِ،like prayers,وَعُقُوبَاتٌand punishmentsمَحْضَةٌpurelyكَالْحُدُودِlike the limitsوَمَاand whatيُشَبِّهُهَاresembles itكَالكَفَّارَاتِ.like expiations.
And fasting and pilgrimage, the five, and almsgiving, for almsgiving, and if it is a financial right, then it is obligatory to Allah, and the eight categories are its recipients, and for this reason, intention is required in it, and it is not permissible for others to perform it for him without his permission, and it is not required from disbelievers, and the rights of the servants are not conditional for it, and if someone else fulfilled it for him without his permission, he is acquitted of his burden and is required for it from the disbelievers; and what is obligatory as a right of Allah, the Exalted, like expiations, is due to the servant, and in it is a mixture of punishments, for the obligations to Allah are three types: purely acts of worship like prayers, purely punishments like the limits and what resembles it like expiations.
وَكَذَٰلِكَAnd likewiseكَلَّفَارَاتِexpiationsالْحَجِّof pilgrimageوَمَاand whatيَجِبُis obligatoryبِالنَّذْرِ،by the vow,فَإِنَّforذَٰلِكَthatيَجِبُis obligatoryبِسَبَبِdue toفِعْلٍthe actionمِنَofالْعَبْدِ،the servant,وَهُوَand it isوَاجِبٌobligatoryفِيinذِمَّتِهِ.his burden.وَأَمَّاAs forالزَّكَاةِthe almsgivingفَإِنَّهَاfor it isتَجِبُobligatoryحَقًّاas a rightلِلَّهِto Allahفِيinمَالِهِ،his wealth,وَلِهَذَاand for this reasonيُقَالُ :it is said:
And likewise, expiations of pilgrimage and what is obligatory by vow, for that is obligatory due to the action of the servant, and it is incumbent in his burden. As for almsgiving, it is obligatory as a right to Allah in his wealth; and for this reason, it is said: